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Pengenalan 1 Arab: tunggal balad; jamak bilad.

Introduction 1 Arabic: sing. balad; plural bilad.

Biladuna Filastin juga ialah karya rujukan sebelas jilid mengenai geografi sejarah Palestin oleh pengarang Palestin Mustafa Murad al-Dabbagh (1965

2 Biladuna Filastin is also an eleven-volume work of reference on the historical geography of Palestine by Palestinian author Mustafa Murad al-Dabbagh (1965

dan 1972‒1986). Ensiklopedia penting tentang Palestin ini disusun mengikut wilayah dan meninjau bandar-bandar, pekan-pekan dan kampung-kampung di Palestin dari perspektif geografi, sejarah, arkeologi, botani dan ekonomi.

and 1972‒1986). This important encyclopaedia of Palestine is arranged by region and surveys the cities, towns and villages of Palestine from geographical, historical, archaeological, botanical and economic perspectives.

3 Lihat, sebagai contoh, Ghalib Muhammad Samrin, Qaryati Qaluniya: Al-ard wa-aljudhur:

3 See, for instance, Ghalib Muhammad Samrin, Qaryati Qaluniya: Al-ard wa-aljudhur:

Filastinuna fi qissat qaryah (1993 [Arabic]); majalah bawah tanah Fateh yang pertama kali terbit pada 1959 dinamakan Filastinuna.

Filastinuna fi qissat qaryah (1993 [Arabic]); Fateh’s underground magazine which first appeared in 1959 was called Filastinuna.

4 'Azmi Beshara mengenai kewujudan Bangsa Palestin', di https://www.youtube.

4 ‘Azmi Beshara on the existence of a Palestinian People’, at https://www.youtube.

com/watch?v=EOqAGbpoDZc, dikirim pada 30 April 2009.

com/watch?v=EOqAGbpoDZc, posted 30 April 2009.

5 http://weekly.ahram.org.eg/Archive/1998/1948/378_said.htm 6 Monoelatria (Greek: monos: tunggal dan latreia: ibadah) ialah kepercayaan kepada wujudnya banyak tuhan, tetapi dengan hanya satu tuhan tertinggi yang disembah. Contoh monoelatria ialah Firaun Mesir purba Amenhotep IV, yang menobatkan dirinya sebagai ketuhanan tertinggi ('Tuhan segala tuhan') dan secara rasmi menukar namanya kepada Akhenaten serta memperkenalkan Atenisme semasa pemerintahannya (1348/1346 SM). Di bawah pengganti-pengganti Akhenaten, Mesir kembali kepada politeisme tradisionalnya, dan Akhenaten sendiri dianggap sebagai pembuat bidaah.

5 http://weekly.ahram.org.eg/Archive/1998/1948/378_said.htm 6 Monolatrism (Greek: monos: single and latreia: worship) was belief in the existence of many gods but with the worship of only one supreme deity. An example of monolatrism was the ancient Egyptian Pharaoh Amenhotep IV who installed himself as a supreme divinity (‘God of gods’) and officially changed his name to Akhenaten and introduced Atenism during his reign (1348/1346 BC). Under Akhenaten’s successors, Egypt reverted to its traditional polytheism and Akhenaten himself came to be seen as a heretic.

7 Temuramah dengan William Montgomery Watt di: http://www.alastairmcintosh.

7 Interview with William Montgomery Watt at: http://www.alastairmcintosh.

com/articles/2000_watt.htm 8 Samaritanisme ialah salah satu daripada empat tradisi Abrahamik yang tersendiri di Palestin. Tradisi Samaritan berpusat pada kepercayaan terhadap kesucian Gunung Gerizim (Arab:

com/articles/2000_watt.htm 8 Samaritanism is one the four distinct Abrahamic traditions of Palestine. The Samaritan tradition centres on the belief in the sanctity of Mount Gerizim (Arabic:

Jabal Jarizim atau Jabal al-Tur), salah satu daripada dua gunung yang berdekatan dengan bandar Nablus di Palestin. Gunung ini, yang sehingga kini kekal menjadi pusat agama Samaria, dianggap suci oleh orang Samaria Palestin yang menganggap gunung inilah, bukan Baitulmaqdis, sebagai lokasi kuil suci dahulu kala. Kitab suci Samaria ialah sebuah teks lima kitab yang ditulis dalam abjad Samaria. Kira-kira 6000

Jabal Jarizim or Jabal al-Tur), one of the two mountains in the immediate vicinity of the Palestine city of Nablus. The mountain, which continues to be the centre of Samaritan religion to this day, is sacred to the Palestinian Samaritans who regard it, not Jerusalem, as having been the location of the holy temple. The Samaritan scripture is a text of five books written in the Samaritan alphabet. Some 6000

Terdapat perbezaan antara Pentateukh Samaria dan Perjanjian Lama.

differences exist between the Samaritan Pentateuch and the Old Testament.

9 Zaman Klasik Purba (Classical Antiquity) ialah istilah yang digunakan secara meluas di sini untuk merujuk kepada satu tempoh sejarah yang panjang (lebih daripada seribu tahun), yang mana 'budaya Klasik' berpusat di rantau Mediterranean dan merangkumi interaksi rapat antara tamadun Yunani Purba, Rom Purba dengan 'Timur Dekat'. Ia ialah tempoh ketika pengaruh budaya Yunani dan Rom bukan sahaja berkembang maju, malah turut memberi pengaruh yang besar di seluruh Eropah Selatan, Asia Tenggara, 'Timur Dekat' dan Afrika Utara.

9 Classical Antiquity is a term broadly applied here to a long period of history (over a millennium) during which ‘Classical culture’ centred on the Mediterranean region and comprised the intimate interaction of the civilisations of Ancient Greece, Ancient Rome with the ‘Near East’. It is a period in which Greek and Roman cultural influences not only flourished but also wielded enormous influence throughout Southern Europe, South-Eastern Asia, the ‘Near East’ and North Africa.

10 Arnold Hugh Martin Jones, ‘Palestine’, Encyclopaedia Britannica, http://www.

Josephus (Ibrani: Yosef ben Matityahu) menamakan dirinya dalam bahasa Yunani sebagai Iōsēpos (Ιώσηπος), anak Matthias.

britannica.com/place/Palestine 11 Josephus (Hebrew: Yosef ben Matityahu).calls himself in Greek as Iōsēpos (Ιώσηπος), son of Matthias.

12 Kampung Palestin Qaysariah telah dimusnahkan oleh pasukan Yahudi pada tahun 1948.

12 The Palestinian village of Qaysariah was destroyed by Jewish forces in 1948.

Bab 1

Chapter 1

1 Kisah Sinuhe dianggap sebagai salah satu karya fiksi terbaik dalam kesusasteraan Mesir Purba. Naratifnya berlatar pada masa selepas kematian Firaun Amenemhat I, yang mengasaskan Dinasti ke-12 pada awal abad ke-20 SM. Kepopularan kisah ini jelas dibuktikan oleh banyak serpihan yang masih terpelihara. Ahli Egyptologi berbeza pendapat mengenai tarikh penggubahannya; di sini kita mengambil tarikh konservatif, iaitu abad ke-14 SM. Ia mungkin lebih awal, tetapi tiada bukti yang diketahui menyokong hal itu.

1 The Story of Sinuhe is considered one of the finest works of fiction of Ancient Egyptian literature. Its narrative is set in the aftermath of the death of Pharaoh Amenemhat I who founded the 12th Dynasty in the early 20th century BC. The popularity of this story is evident from the many surviving fragments. Egyptologists argue about its composition date; here we take the conservative date of the 14th century BC. It could be earlier, but it is not known to be.

2 Ramesses II ialah Firaun yang paling terkenal; dalam imaginasi legenda popular, beliau telah menjadi "Firaun Keluaran".

2 Ramesses II is the most famous of the Pharaohs; in popular legendary imagination he has become the ‘Pharaoh of the Exodus’.

Pengarang-pengarang Yunani kuno memberi nama Libya kepada Afrika.

3 The ancient Greek authors give to Africa the name of Libya.

Tapak yang paling mungkin bagi Gath ialah Tell al-Safi, sebuah kampung Palestin 35 kilometer di barat laut Hebron, yang penduduknya dihalau oleh Israel pada tahun 1948.

4 The site most likely of Gath is Tell al-Safi, a Palestinian village 35 kilometres north-west of Hebron, depopulated by Israeli in 1948.

Di Wadi al-Surar (Ibrani moden: Nahal Sorek).

5 In Wadi al-Surar (modern Hebrew: Nahal Sorek).

Isdud ialah sebuah perkampungan besar di Palestin yang dikosongkan penduduknya oleh Israel pada tahun 1948.

6 Isdud was a large Palestinian village depopulated by Israel in 1948.

7 Pada 677/676 SM, raja Assyria Esarhaddon menakluki Sidon, dan pada 675 SM beliau memeterai satu perjanjian dengan raja Ba'al I dari Tyre yang bertujuan untuk meneutralkan kota itu dalam perjuangan Assyria menentang orang Mesir. Perjanjian Esarhaddon dengan Ba'al ialah sebuah inskripsi pada loh tanah liat Assyria dalam tulisan paku Akkad, yang menerangkan satu perjanjian antara raja Assyria Esarhaddon dan Raja Ba'al I dari Tyre. Ia ditemui di Nineveh dalam Perpustakaan Ashurbanipal, dan serpihannya kini disimpan di Muzium British.

7 In 677/676 the Assyrian king Esarhaddon conquered Sidon and in 675 BC concluded a treaty with king Ba’al I of Tyre designed to neutralise the city in the Assyrian struggle with the Egyptians. Esarhaddon’s Treaty with Ba’al is an Assyrian clay tablet inscription in Akkadian cuneiform describing a treaty between the Assyrian king Esarhaddon and King Ba’al I of Tyre. It was discovered in Nineveh in the Library of Ashurbanipal and fragments are currently in the British Museum.

Perjanjian itu, yang diterbitkan sebagai K 3500 + K 4444 + K 10235, telah dikenal pasti oleh Hugo Winckler dalam karyanya Altorientalische Forschungen, II (Kajian Timur Dekat Purba) pada tahun 1898.

The treaty, published K 3500 + K 4444 + K 10235, was identified by Hugo Winckler in his Altorientalische Forschungen, II (Ancient Near Eastern Studies) in 1898.

Di bawah syarat perjanjian itu, Esarhaddon menyerahkan kepada Baal beberapa penempatan, termasuk Acre, Dor dan Byblos. Teks tersebut memuatkan: ‘Jika sebuah kapal milik Ba’al atau milik orang-orang ṣur-ri [Tyre] karam di luar pantai tanah pi-lis-ti [Pilistu] atau di mana-mana sempadan wilayah Assyria, segala yang ada di atas kapal itu menjadi milik Esarhaddon ... Inilah pelabuhan perdagangan dan jalan perdagangan yang Esarhaddon, raja Assyria, kurniakan kepada hambanya Ba’al; ke arah a-ku [Acre], .du-uʾ-ri [Dor; Tantur], di seluruh daerah .pi-lis-te [Pilistu]’.

Under the terms of the treaty, Esarhaddon entrusted Baal with several settlements, including Acre, Dor and Byblos. The text includes: ‘If a ship of Ba’al or of the people of ṣur-ri [Tyre] is shipwrecked off the coast of the land of pi-lis-ti [Pilistu] or anywhere on the borders of Assyrian territory, everything that is on the ship belongs to Esarhaddon ... These are the ports of trade and the trade roads which Esarhaddon, king of Assyria, granted to his servant Ba’al; toward a-ku [Acre], .du-uʾ-ri [Dor; Tantur], in the entire district of.pi-lis-te [Pilistu]’.

8 Untuk perbincangan yang meluas mengenai Nakba Palestin, lihat Masalha (1992, 1997, 2005, 2012) dan Khalidi W. (1992).

8 For an extensive discussion of the Palestine Nakba, see Masalha (1992, 1997, 2005, 2012) and Khalidi W. (1992).

Bab 2

Chapter 2

1 Herodotus (1858), di: https://archive.org/stream/herodotus00herouoft/herodotus00herouoft_ djvu.txt 2 Encyclopaedia Britannica, di: https://www.britannica.com/biography/Aristotle/ Political-theory 3 Ahli sejarah Yunani abad ke-1 SM Diodorus Siculus (Diodorus dari Sicily), dalam karya berjilid-jilidnya Bibliotheca Historica, menyatakan bahawa Coele-Syria terbentang sejauh selatan hingga Joppa (Jaffa) di Palestin (Diodorus Siculus, Bibliotheca Historica, XIX, 93; XXIX, 29; terjemahan oleh Charles Henry Oldfather.

1 Herodotus (1858), at: https://archive.org/stream/herodotus00herouoft/herodotus00herouoft_ djvu.txt 2 Encyclopaedia Britannica, at: https://www.britannica.com/biography/Aristotle/ Political-theory 3 1st century BC Greek historian Diodorus Siculus (Diodorus of Sicily), in his multi-volume work Bibliotheca Historica, indicated that Coele-Syria stretched as far south as Joppa (Jaffa) in Palestine (Diodorus Siculus, Bibliotheca Historica, XIX, 93; XXIX, 29; translation by Charles Henry Oldfather.

Bab 3

Chapter 3

1 Lihat sebagai contoh, Ovid, Metamorphoses Buku IV, http://ovid.lib.virginia.edu/ trans/Metamorph4.htm 2 Balsam, nama getah wangi pokok balsam, berasal daripada perkataan Arab Balasam; dalam bahasa Latin: balsamum; Yunani: βάλσαμον; Ibrani: bosem.

1 See for instance, Ovid, Metamorphoses Book IV, http://ovid.lib.virginia.edu/ trans/Metamorph4.htm 2 Balsam, the name of the fragrant gum of the balsam tree, is derived from the Arabic Balasam; in Latin: balsamum; Greek: βάλσαμον; Hebrew: bosem.

3 Appian dari Alexandria, 'Prakata Sejarah Rom', Livius.org, http://www.

3 Appian of Alexandria, ‘Preface of the Roman History’, Livius.org, http://www.

livius.org/sources/content/appian/appian-preface-1/? Juga pada tahun 150 M, ahli sejarah Yunani-Rom Arrianus dari Nicomedia (kini Izmit, Turkiye), dalam Anabasis Alexandri, yang menceritakan kempen-kempen Alexander Agung, menulis: 'Di sebelah kanan Laut Merah, melepasi Babylonia, terdapat bahagian utama Arab, dan sebahagian daripadanya turun ke laut Phoenicia dan Syria Palestin' (Arrian 2006: 89).

livius.org/sources/content/appian/appian-preface-1/? Also in 150 AD Greco- Roman historian Arrianus of Nicomedia (modern Izmit, Turkey), in Anabasis Alexandri, which describes the campaigns of Alexander the Great, writes: ‘On the right side of the Red Sea beyond Babylonia is the chief part of Arabia, and of this a part comes down to the sea of Phoenicia and Palestinian Syria’ (Arrian 2006: 89).

4 http://www.newadvent.org/fathers/0126.htm 5 Pliny the Elder, Natural History, Volume 1, Book V: Chapter 13, http://penelope.

uchicago.edu/Thayer/E/Roman/Texts/Pliny_the_Elder/home.html 6 Pomponius Mela, De Chorographia Liber Primus, Thelatinlibrary.com, http:// www.thelatinlibrary.com/pomponius1.html 7 Lihat juga ibid.

uchicago.edu/Thayer/E/Roman/Texts/Pliny_the_Elder/home.html 6 Pomponius Mela, De Chorographia Liber Primus, Thelatinlibrary.com, http:// www.thelatinlibrary.com/pomponius1.html 7 See also ibid.

8 ‘Philo Judaeus’, dalam Encyclopaedia Britannica, http://www.britannica.com/biography/Philo-Judaeus 9 ‘Every Good Man is Free’, XII.75.

8 ‘Philo Judaeus’, in Encyclopaedia Britannica, http://www.britannica.com/ biography/Philo-Judaeus 9 ‘Every Good Man is Free’, XII.75.

10 Sebagai perbandingan, jumlah keseluruhan penduduk Farisi, pendahulu Yahudisme Rabbi moden, dianggarkan oleh Josephus berjumlah 6000 orang (Flavius 2004).

10 In comparison, the total population of Pharisees, the forerunners of modern Rabbinic Judaism, were estimated by Josephus at 6000 (Flavius 2004).

11 ‘Early Jewish Writings’, http://www.earlyjewishwritings.com/text/philo/book33.

html

html.

Bab 4

Chapter 4

1 Provincia Arabia, atau Arabia Petraea Rom, ialah tempat kelahiran 'Philip the Arab', Maharaja Rom dari tahun 244 hingga 249 M. Philip kemudian menjadi tokoh utama dalam Empayar Rom (Bowersock 1994: 122).

1 Provincia Arabia, or the Roman Arabia Petraea, was the birth place of ‘Philip the Arab’, Roman Emperor from 244 to 249 AD. Philip went on to become a major figure in the Roman Empire (Bowersock 1994: 122).

2 Peraea (Yunani: Περαία, ‘negeri di seberang’), menduduki bahagian timur lembah Sungai Yordan. Kemudian, istilah ini digantikan dengan istilah Latin Transjordan.

2 Peraea (Greek: Περαία, ‘the country beyond’), occupied the eastern side of the Jordan River valley. Subsequently the term was replaced by the Latin Transjordan.

Orang Rom menggalakkan rejim negara-kota yang berautonomi di Palestin. Sebuah liga yang terdiri daripada sepuluh (atau sebelas) bandar Helenis di Palestin Timur dan Syria telah dibentuk selepas penaklukan Rom pada tahun 63 SM; kecuali Scythopolis (kini Beisan), semuanya terletak di timur Sungai Jordan. Liga ini bertahan sehingga abad ke-2 Masihi.

3 The Romans promoted a regime of autonomous city-states in Palestine. A league of ten (or eleven) Hellenised cities in Eastern Palestine and Syria was formed after the Roman conquest in 63 BC; apart from Scythopolis (modern Beisan), all lay east of the Jordan River. The league survived until the 2nd century AD.

4 Orang Rom membahagikan Semenanjung Arab kepada tiga wilayah: Arabia Petraea, Arabia Deserta dan Arabia Felix (Arab yang Subur), yang merangkumi Yaman.

4 The Romans divided Arabia into three regions: Arabia Petraea, Arabia Deserta and Arabia Felix (Fertile Arabia), which included the Yemen.

5 Greek: Καισάρεια; kampung Palestin moden Qaysariah; dikosongkan penduduknya dan dimusnahkan oleh Israel pada tahun 1948.

5 Greek: Καισάρεια; the modern Palestinian village of Qaysariah; depopulated and destroyed by Israel in 1948.

6 Praeses (Latin: praesides), istilah yang digunakan pada zaman Constantine the Great (r. 306–337)

6 Praeses (Latin: praesides), a term used under Constantine the Great (r. 306–337)

untuk merujuk kepada kelas tertentu gabenor wilayah, yang terendah selepas consulares dan correctores.

to refer to specific class of provincial governors, the lowest after the consulares and the correctors.

7 Arnold Hugh Martin Jones, ‘Palestine’, Encyclopaedia Britannica, http://www.

Britannica.com/place/Palestine 8 Sebaliknya, jumlah penduduk Palestin di sebelah barat Sungai Jordan pada puncak zaman Rom tidak melebihi satu juta orang (Pastor 1997: 6)

britannica.com/place/Palestine 8 In comparison, the total population of Palestine west of the River Jordan at the height of the Roman period did not exceed one million (Pastor 1997: 6)

9 Terletak di atas busut pasir pantai, 10 kilometer ke selatan bandar Gaza; sisa-sisa arkeologi yang dikenali dalam bahasa Arab sebagai Tell Umm al-Amr; dibina oleh St. Hilarion (dilahirkan di selatan Gaza pada tahun 329 M), seorang rahib yang namanya digunakan untuk menamakannya.

9 Located on coastal dunes 10 kilometres south of Gaza city; the archaeological remains of what is known in Arabic as Tell Umm al-Amr; built by St. Hilarion (born in southern Gaza in 329 AD), the monk after whom it was named.

10 Golongan Miafisit percaya bahawa sifat Jesus, ilahi dan manusia, bersatu menjadi satu. Walaupun Kristian Kalsedon menganggap Miafisitisme secara umum boleh diterima dengan tafsiran ortodoks, mereka tetap melihatnya sebagai satu bentuk Monofisitisme.

10 Miaphysites believe that the nature of Jesus, divine and human, are united in one. Although Chalcedonian Christianity considered Miaphysitism in general to be amenable to an orthodox interpretation, they nevertheless perceive it to be a form of Monophysitism.

11 'Mangkuk dari Caesarea Palaestina', http://www.louvre.fr/en/oeuvre-notices/ bowl-caesarea-Palaestinae dan http://www.louvre.fr/oeuvre-notices/la-coupede- cesaree-de-palestine 12 'Caesarea Palaestina', New Advent (Catholic Encyclopaedia), http://www.newadvent.

11 ‘Bowl from Caesarea Palaestina’, http://www.louvre.fr/en/oeuvre-notices/ bowl-caesarea-Palaestinae and http://www.louvre.fr/oeuvre-notices/la-coupede- cesaree-de-palestine 12 ‘Caesarea Palaestina’, New Advent (Catholic Encyclopaedia), http://www.newadvent.

org/cathen/03134b.htm 13 Istilah untuk sebuah edisi Perjanjian Lama dalam enam versi, suatu perbandingan kata demi kata yang sangat besar antara Septuaginta Yunani dengan terjemahan-terjemahan Yunani.

org/cathen/03134b.htm 13 The term for an edition of the Old Testament in six versions, an immense wordfor- word comparison of the Greek Septuagint with Greek translations.

14 ‘Caesarea Palaestina’, New Advent (Catholic Encyclopaedia), di: http://www.

14 ‘Caesarea Palaestina’, New Advent (Catholic Encyclopaedia), at: http://www.

newadvent.org/cathen/03134b.htm 15 http://www.tertullian.org/fathers/eusebius_martyrs.htm. Santa Albina dari Caesarea, yang meninggal pada abad ketiga, juga tercatat dalam Martirologium Gereja Katolik Roma.

newadvent.org/cathen/03134b.htm 15 http://www.tertullian.org/fathers/eusebius_martyrs.htm. St Albina of Caesarea, who died in the 3rd century, is also listed in the Roman Catholic Martyrology.

16 http://www.newadvent.org/fathers/2504.html.

17 Asalnya gelaran ‘titular see’ digunakan untuk patribus infidelium (‘di negeri-negeri orang kafir’). Pada tahun 1882 Gereja Katolik, dengan tujuan memperbaiki hubungan dengan orang Kristian Ortodoks dan mengelakkan menyinggung perasaan orang Islam, memansuhkan ungkapan in partibus infidelium.

17 Originally the title ‘titular see’ applied to patribus infidelium (‘in the lands of the unbelievers’). In 1882 the Catholic Church, seeking to improve relations with Orthodox Christians and avoid causing offence to Muslims, abolished the expression in partibus infidelium.

18 Uskup Antiokhus mewakili bandar Capitolias, di Palaestinae Secunda, sebuah bandar purba di timur Sungai Jordan dan dikenal pasti dengan perkampungan moden Beit Ras di wilayah Irbid.

18 Bishop Antiochus represented the city of Capitolias, in Palaestinae Secunda, an ancient city east of the River Jordan and is identified with the modern village of Beit Ras in the Irbid region.

19 The Seven Ecumenical Councils, Christian Classics Ethereal Library, http:// www.ccel.org/ccel/schaff/npnf214.xi.xv.html 20 Ungkapan ini berasal dari bahasa Yunani Klasik ἐγκώμιον (enkomion)

19 The Seven Ecumenical Councils, Christian Classics Ethereal Library, http:// www.ccel.org/ccel/schaff/npnf214.xi.xv.html 20 The expression is derived from the Classical Greek ἐγκώμιον (enkomion)

bermaksud ‘pujian terhadap seseorang atau sesuatu’.

meaning ‘the praise of a person or thing’.

21 Pertanian tempatan di wilayah Gaza bergantung sebahagian besarnya pada hujan tahunan; hari ini bandar Gaza menerima 400 mm hujan tahunan, manakala wilayah Rafah yang lebih kering, terletak 20 kilometer ke selatan, hanya menerima 200 mm.

21 Local farming in the Gaza region depended largely on the annual rain fall; today Gaza city enjoys 400 mm of annual rain fall, while the more arid region of Rafah, located 20 kilometres to the south, gets only 200 mm.

22 Ruth Webb, ‘Rhetorical and Theatrical Fictions in Chorikios of Gaza’, Center for Hellenic Studies, Harvard University, http://chs.harvard.edu/CHS/article/display/3259

22 Ruth Webb, ‘Rhetorical and Theatrical Fictions in Chorikios of Gaza’, Center for Hellenic Studies, Harvard University, http://chs.harvard.edu/CHS/article/ display/3259

23 Timothy W. Seid, ‘Origins of Catena in Gaza’, http://legacy.earlham.edu/~seidti/iam/catena.html 24 Le Stampa, 12 May 2015, http://www.lastampa.it/2015/05/12/esteri/vaticaninsider/en/when-muslim-politicians-send-their-daughters-to-conventschools-5xtR7LSxokCjnjuFLHwjAM/pagina.html 25 http://archmemory.blogspot.co.uk/2015/05/forgotten-as-if-you-never-were.html 26 Antara tokoh pertapa Kristian yang terkemuka pada zaman itu ialah Barsanuphius dari Palestin (meninggal dunia kira-kira 540 M). Dilahirkan di Mesir, beliau tinggal di sebuah biara di Palestin dalam pengasingan mutlak selama lima puluh tahun (Barsanuphius 2006).

23 Timothy W. Seid, ‘Origins of Catena in Gaza’, http://legacy.earlham.edu/~seidti/ iam/catena.html 24 Le Stampa, 12 May 2015, http://www.lastampa.it/2015/05/12/esteri/vaticaninsider/ en/when-muslim-politicians-send-their-daughters-to-conventschools- 5xtR7LSxokCjnjuFLHwjAM/pagina.html 25 http://archmemory.blogspot.co.uk/2015/05/forgotten-as-if-you-never-were.html 26 Among the prominent Christian ascetics of the period was Barsanuphius of Palestine (died c. 540 AD). Born in Egypt, he lived in a Palestinian monastery in absolute seclusion for fifty years (Barsanuphius 2006).

27 St Anthony (251–356), seorang sami Koptik, dikenali sebagai bapa dan pengasas kerahiban padang pasir. Ibu-ibu Padang Pasir kurang dikenali kerana riwayat hidup para wali awal ditulis oleh lelaki untuk khalayak rahib lelaki (King 1989).

27 St Anthony (251–356), a Coptic monk, became known as both the father and founder of desert monasticism. The Desert Mothers are less well known because the lives of the early saints were written by men for male monastic audiences (King 1989).

28 Coenobium ialah biara komunal dengan beberapa bangunan yang dikelilingi oleh tembok, dan para rahib tinggal secara berkomune. Istilah ini berasal daripada perkataan Yunani koinos (bersama) dan bios (kehidupan).

28 Coenobium is a communal monastery with a number of structures surrounded by a wall and the monks lived in a commune. This term is based on the Greek koinos (common) and bios (life).

29 Dalam Islam Sufi, metafora tariqah, atau 'jalan', diambil oleh ahli sufi menuju kebenaran batin.

29 In Sufi Islam, the tariqah, or ‘path’, metaphor is taken by the mystic towards the inner truth.

Kehidupan Sabbas ditulis oleh salah seorang muridnya, Cyril dari Scythopolis (525‒559).

30 Sabbas’ Life was written by one of his disciples, Cyril of Scythopolis (525‒559)

(Beisan moden) di Palaestinae Secunda, seorang rahib Kristian dan ahli sejarah kehidupan monastik di Palestin pada tahun-tahun awal Kristian (Kazhdan 1991). Karyanya yang dikenali dalam bahasa Inggeris sebagai The Lives of the Monks of Palestine ialah salah satu sumber utama mengenai kehidupan monastik di Palestin Byzantine.

(modern Beisan) in Palaestinae Secunda, a Christian monk and historian of monastic life in Palestine in the early years of Christianity (Kazhdan 1991). His work known in English as The Lives of the Monks of Palestine is one of the main sources of monastic life in Byzantine Palestine.

31 Mar Saba Monastery ialah salah satu daripada tiga belas tapak Palestin yang disenaraikan dalam senarai yang dikemukakan kepada UNESCO selepas Palestin diterima menjadi ahli organisasi ini pada tahun 2011.

31 Mar Saba Monastery is one of thirteen Palestinian sites included on the list submitted to UNESCO following the admission of Palestine to this organisation in 2011.

32 Al-Jazeera, 22 Februari 2010.

32 Al-Jazeera, 22 February 2010.

Bab 6

Chapter 6

Tempoh Khalifah Umayyah Marwani bermula dengan Marwan bin al-Hakam pada tahun 684.

1 The period of the Umayyad Marwanid Caliphs began with Marwan ibn al-Hakam in 684.

2 http://www.jewishvirtuallibrary.org/jerusalem-architecture-in-the-umayyadperiod 3 Gabungan gaya Islam dan Byzantine Rom ini juga terdapat di 'Istana Hisham'/Khirbat al-Mafjar, Jericho, serta di al-Ramla dan Tiberias (Khirbet al-Minyar). Ia juga terdapat pada syiling Arab Byzantine yang dicetak di bandar-bandar Jund Filastin pada abad ke-7.

2 http://www.jewishvirtuallibrary.org/jerusalem-architecture-in-the-umayyadperiod 3 This mixture of Islamic and Roman Byzantine styles is also found in the ‘Hisham Palace’/Khirbat al-Mafjar, Jericho, and in al-Ramla and Tiberias (Khirbet al-Minyar). It is also found in the Arab Byzantine coinage minted in the towns of Jund Filastin in the 7th century.

4 Bandar Palestin ini, terletak 15 kilometer barat daya al-Ramla, dengan penduduk seramai 5420 orang pada tahun 1948, telah dimusnahkan oleh Israel pada tahun 1948.

4 This Palestinian town, located 15 kilometres south-west of al-Ramla, with a population of 5420 in 1948, was destroyed by Israel in 1948.

5 Via Maris ialah nama moden bagi sebuah laluan perdagangan dan strategik purba yang bermula sejak Zaman Gangsa Awal. Laluan ini menghubungkan Mesir dengan Syria dan Bulan Subur, serta mengikuti pantai Palestin melalui bandar-bandar purba Gaza, ‘Asqalan, Isdud, Jaffa dan Tantur, sebelum membelok ke timur melalui Megiddo dan lembah Esdraelon sehingga sampai ke Tiberias, kemudian melalui Dataran Tinggi Golan ke Damsyik.

5 Via Maris is the modern name for an ancient trade and strategic rout dating from the Early Bronze Age. It connected Egypt with Syria and the Fertile Crescent and followed the coast of Palestine through the ancient cities of Gaza, ‘Asqalan, Isdud, Jaffa and Tantur before turning east through Megiddo and the Esdraelon valley until it reached Tiberias, then through the Golan Heights to Damascus.

6 Arsuf terletak kira-kira 16 kilometer di utara Jaffa dan 34 kilometer di selatan Caesarea di pesisir Laut Mediterranean. Di bawah pemerintahan Byzantine pada abad ke-5 hingga ke-6 Masihi, kota ini merupakan kota kedua terbesar di wilayah pesisir Palaestinae Prima, hanya kalah daripada Caesarea. Kota ini didiami oleh orang Samaria dan penganut Kristian, dan mempunyai industri kaca yang makmur dengan produk yang dieksport ke negara-negara Mediterranean. Di bawah awal Islam, kota ini terus makmur dan pengeluaran tembikar secara besar-besaran telah dibangunkan (Hütteroth dan Abdulfattah 1977: 140).

6 Arsuf was about 16 kilometres north of Jaffa and 34 kilometres south of Caesarea on the Mediterranean coast. Under the Byzantines in the 5th‒6th centuries AD it was the second largest city in the coastal region of Palaestinae Prima, second only to Caesarea. It was populated by Samaritans and Christians and had a prosperous glass industry with products exported to Mediterranean countries. Under early Islam the city continued to prosper and large pottery production was developed (Hütteroth and Abdulfattah 1977: 140).

7 Le Strange mengulas bahawa "gambaran al-Maqdisi tentang Palestin, dan terutamanya tentang Baitulmaqdis, kota kelahirannya, merupakan antara bahagian terbaik dalam karya itu. Segala yang ditulisnya adalah hasil pemerhatiannya sendiri, dan gambarannya tentang adat resam serta kebiasaan pelbagai negeri membawa cap fikiran yang tajam dan teliti, yang diperkukuh oleh pengetahuan yang mendalam tentang kitab-kitab dan manusia" (Le Strange 1890: 5‒6).

7 Le Strange commented that al-Maqdisi’s ‘description of Palestine, and especially of Jerusalem, his native city, is one of the best parts of the work. All that he wrote is the fruit of his own observation, and his descriptions of the manners and customs of the various countries, bear the stamp of a shrewd and observant mind, fortified by profound knowledge of both books and men’ (Le Strange 1890: 5‒6).

8 ‘Legio VI Ferrata’, http://www.livius.org/articles/legion/legio-vi-ferrata/?; Kennedy (1980).

9 'Coin/Archives', http://www.coinarchives.com/w/results.php?search=fals+and+ islamic 10 Aelia Capitolina ialah nama rasmi Rom dan Byzantine bagi Baitulmaqdis sehingga tahun 638 M apabila orang Arab menguasai kota itu dan pada mulanya mengekalkan bahagian pertama nama tersebut sebagai 'Ilya' (al-Maqdisi 2002: 43).

9 ‘Coin/Archives’, http://www.coinarchives.com/w/results.php?search=fals+and+ islamic 10 Aelia Capitolina was the official Roman and Byzantine name of Jerusalem until 638 AD when the Arabs occupied the city and initially kept the first part of the name as ‘Ilya’ (al-Maqdisi 2002: 43).

Koleksi Muzium Perbandaran Israel di al-Ramla mengandungi pelbagai syiling Islam zaman pertengahan, termasuk satu timbunan 376 dinar emas dan enam bar emas yang ditemui pada tahun 1964 di sekitar kompleks Masjid Putih. Lihat http:// en.goramla.com/category/ramla-museum-1

11 The collections of the Israeli Municipal Museum of al-Ramla contain a range of medieval Islamic coins including a hoard of 376 gold dinars and six gold bars discovered in 1964 in the vicinity of the White Mosque compound. See http:// en.goramla.com/category/ramla-museum-1

Bandar Palestin ini telah dikosongkan penduduknya dan dimusnahkan oleh Israel pada tahun 1948, dan penempatan Yahudi Azor kini berdiri di atas tanah bandar Arab tersebut.

12 This Palestinian town was depopulated and destroyed by Israel in 1948 and the Jewish settlement of Azor now stands on the lands of the Arab town.

13 ‘Al-Yazuri’, Encyclopaedia of Islam, edisi kedua, disunting oleh P. Bearman, T.

13 ‘Al-Yazuri’, Encyclopaedia of Islam, second edition, edited by P. Bearman, T.

Bianqui, C. E. Bosworth, E. van Donzel, W. P. Heinrichs (Leiden: Brill Online).

Bab 7

Chapter 7

1 https://www.wdl.org/en/item/2892/ 2 https://truthaholics.wordpress.com/2017/12/11/records-of-jerusalem-deedsfound- in-ottoman-archives-cause-israel-unease/ Satu kadar yang serupa (20‒25 peratus) harta wakaf juga wujud di bandar Acre di Palestin pada zaman akhir Uthmaniyyah (Reiter 2010: 110).

1 https://www.wdl.org/en/item/2892/ 2 https://truthaholics.wordpress.com/2017/12/11/records-of-jerusalem-deedsfound- in-ottoman-archives-cause-israel-unease/ A similar proportion of waqf properties (20‒25 per cent) also existed in the Palestinian city of Acre during the late Ottoman period (Reiter 2010: 110).

Gereja Nea telah musnah semasa penaklukan kota itu oleh Parsi pada tahun 614, tetapi sisa-sisanya kemudian digunakan sebagai sumber bahan binaan oleh Umayyah beberapa dekad kemudian (Ben-Dov 1977).

3 The Nea Church was destroyed during the Persian conquest of the city in 614, but its remains were further used as a source of building material by the Umayyads few decades later (Ben-Dov 1977).

Pameran itu juga mempamerkan Model Timbul Illés bagi bandar lama Baitul Maqdis, sebuah model yang dibuat dengan tangan daripada zink cair dan dicat dengan tangan. Model itu dihasilkan dengan tangan antara tahun 1864 dan 1873 oleh Stephen Illés, seorang Katolik Hungary yang tinggal di Palestin.

4 The fair also exhibited the Illés Relief model of the Old city of Jerusalem, a model hand-crafted from molten zinc and is hand-painted. It was hand-crafted between 1864 and 1873 by Stephen Illés, a Hungarian Catholic who lived in Palestine.

Bab 8

Chapter 8

1 ‘The Palestinian People is a Colonial Invention’, dalam Azmi Beshara tentang kewujudan Bangsa Palestin, https://www.youtube.com/watch?v=EOqAGbpoDZc , disiarkan pada 30 April 2009.

1 ‘The Palestinian People is a Colonial Invention’, in Azmi Beshara on the existence of a Palestinian People, https://www.youtube.com/watch?v=EOqAGbpoDZc , posted 30 April 2009.

2 https://books.google.co.uk/books?id=lWcChegBF2sC&pg=RA1-PA65&redir_esc=y#v=onepage&q&f=false 3 Yusuf al-Natsheh, ‘Suq al-Qattanin (Market of the Cotton Merchants)’, dalam Discover Islamic Art, Museum With No Frontiers, 2016, http://www.discoverislamicart.

2 https://books.google.co.uk/books?id=lWcChegBF2sC&pg=RA1-PA65&redir_ esc=y#v=onepage&q&f=false 3 Yusuf al-Natsheh, ‘Suq al-Qattanin (Market of the Cotton Merchants)’, in Discover Islamic Art, Museum With No Frontiers, 2016, http://www.discoverislamicart.

org/database_item.php?id=monument;isl;pa;mon01;6;en 4 A Gazetteer of the World. Or Dictionary of Geographical Knowledge. Vol. 1 (Edinburgh and London: A. Fullarton and Co. 1959): 38‒39.

Penempatan kecil yang asal itu dibina di lereng Gunung Karmel pada akhir Zaman Gangsa (abad ke-14 SM).

5 The original small settlement was built on the slopes of Mount Carmel in in the late Bronze Age (14th century BC).

6 Sekeping (sequin) ialah syiling emas yang dicetak oleh Republik Venice dari abad ke-13 sehingga Venice ditawan oleh Napoleon pada tahun 1797. Mengikut model Venice, syiling yang serupa digunakan selama berabad-abad di seluruh Laut Mediterranean, di Palestin dan di seluruh Empayar Uthmaniyyah.

6 The sequin was a gold coin minted by the Republic of Venice from the 13th century until the takeover of Venice by Napoleon in 1797. Following the Venetian model, similar coins were used for centuries throughout the Mediterranean, in Palestine and throughout the Ottoman Empire.

Bab 9

Chapter 9

1 https://arablit.org/2013/01/15/we-have-on-this-earth-what-makes-life-worthliving/ 2 http://www.all-poetry.ru/stih307.html 3 Penulis Rusia pertama yang pergi ke Palestin sebagai jemaah haji ialah Dmitrij Daškov, seorang diplomat dan kaunselor kedua Kedutaan Rusia di Istanbul. Beliau menulis sebuah esei berjudul ‘Russkie poklonniki v Ierusalime. Otryvok iz putešestvija po Grecii i Palestine v 1820’ (Merlo 2013).

1 https://arablit.org/2013/01/15/we-have-on-this-earth-what-makes-life-worthliving/ 2 http://www.all-poetry.ru/stih307.html 3 The first Russian writer who went to Palestine as a pilgrim was Dmitrij Daškov, a diplomat and the second counsellor of the Russian Embassy in Istanbul. He wrote an essay entitled ‘Russkie poklonniki v Ierusalime. Otryvok iz putešestvija po Grecii i Palestine v 1820’ (Merlo 2013).

4 ‘Jerusalem (Selepas 1291)’, New Advent (Catholic Encyclopedia), 1910, http://www.

4 ‘Jerusalem (After 1291)’, New Advent (Catholic Encyclopedia), 1910, http://www.

newadvent.org/cathen/08364a.htm; juga Hummel dan Hummel (1995). Akaun-akaun lain meletakkan angka tersebut pada 15,000 pada tahun 1910 dan 12,000 pada tahun 1913: http://www.josephzeitoun.

newadvent.org/cathen/08364a.htm; also Hummel and Hummel (1995). Other accounts put the figures at 15,000 in 1910 and 12,000 in 1913: http://www.josephzeitoun.

5 Bapa pengasas negara Israel, David Grun (kemudian David Ben-Gurion)

com/2015/07/ 5 The founding father of the Israeli state David Grun (later David Ben-Gurion)

Dilahirkan di Empayar Rusia dan berhijrah ke Palestin pada tahun 1906. Selepas Perang Dunia Pertama meletus, Ben-Gurion, seorang rakyat Rusia, telah dihalau oleh pihak berkuasa Uthmaniyyah dari Palestin dan dia kembali ke Palestin bersama tentera British yang menduduki wilayah itu pada tahun 1918.

was born in the Russian Empire and immigrated to Palestine 1906. After the First World War broke out, Ben-Gurion, a Russian subject, was deported by the Ottoman authorities from Palestine and he returned to Palestine with occupying British forces in 1918.

6 ‘Jerusalem (After 1291)’, New Advent (Catholic Encyclopedia), 1910, http:// www.newadvent.org/cathen/08364a.htm 7 http://www.pef.org.uk/Pages/Warren.htm 8 https://books.google.co.uk/books?id=CydMAAAAYAAJ&pg=PA155&dq=filastin& hl=en&ei=XuBVTa-bEc-EhQfR36C0DA&sa=X&oi=book_result&ct=result& redir_esc=y#v=onepage&q=filastin&f=false 9 Wilayah itu dikenali sebagai vilayet pada akhir tahun 1860-an.

6 ‘Jerusalem (After 1291)’, New Advent (Catholic Encyclopedia), 1910, http:// www.newadvent.org/cathen/08364a.htm 7 http://www.pef.org.uk/Pages/Warren.htm 8 https://books.google.co.uk/books?id=CydMAAAAYAAJ&pg=PA155&dq=filastin& hl=en&ei=XuBVTa-bEc-EhQfR36C0DA&sa=X&oi=book_result&ct=result& redir_esc=y#v=onepage&q=filastin&f=false 9 The province became known as vilayet in the late 1860s.

10 https://commons.wikimedia.org/wiki/File:1913_Ottoman_Geography_Textbook_ Showing_the_Sanjak_of_Jerusalem_and_Palestine.jpeg 11 Mikhail Nu‘aymah (1889‒1988), seorang pengarang Lubnan dan penyair Arab yang terkenal, juga dididik di kolej guru Rusia di Nazareth pada tahun 1902‒1906.

10 https://commons.wikimedia.org/wiki/File:1913_Ottoman_Geography_Textbook_ Showing_the_Sanjak_of_Jerusalem_and_Palestine.jpeg 11 Mikhail Nu‘aymah (1889‒1988), a Lebanese author and well-known Arab poet, was also educated at the Russian teachers college in Nazareth in 1902‒1906.

Persatuan Ortodoks Imperial Palestin 12, http://www.mansaf.org/orth_society.

الجمعية الإمبراطورية الأرثوذكسية الفلسطينية 12 , http://www.mansaf.org/orth_society.

htm 13 Lihat sebagai contoh: ibid.

htm 13 See for example: ibid.

14 http://www.mansaf.org/orth_society.htm; https://arabic.rt.com/news/586864-130

15 http://www.aljazeera.com/programmes/witness/2012/05/20125915313256768.

html (Masalha 2012).

16 ‘Святая земля: Отчет по командировке в Палестину и прилегающия к ней страны’ [Holy Land: Report on a Business Trip to Palestine and Adjacent Countries] (Kiev: Kiev Theological Academy, 1875). Note: the input is a bibliographic entry in Russian, which I am translating into Malay as requested. 16 ‘Tanah Suci: Laporan Lawatan Kerja ke Palestin dan Negara-Negara Bersebelahan dengannya’ [Holy Land: Report on a Business Trip to Palestine and Adjacent Countries] (Kiev: Kiev Theological Academy, 1875).

17 https://upload.wikimedia.org/wikipedia/commons/0/05/Manual_of_ Palestinean_Arabic%2C_for_self-instruction_1909.png 18 'Menjadi diri' sering digambarkan dalam puisi Darwish sebagai 'diri yang lain'.

17 https://upload.wikimedia.org/wikipedia/commons/0/05/Manual_of_ Palestinean_Arabic%2C_for_self-instruction_1909.png 18 The ‘becoming of self ’ was often described in Darwish’s poetry as the ‘other self ’.

Namun, istilah ‘menjadi-ada’ (becoming of being) berpaksi pada wawasan yang dikembangkan oleh Martin Heidegger dalam Being and Time (2010). Konsep ini mengandaikan bahawa kebenaran ontologi tentang menjadi-nya wujud (wujud di dalam dunia; wujud menjadi semakin tersingkap dan terartikulasi) dimediasi oleh pemikiran dan tindakan manusia.

However the term ‘becoming of being’ is based on the insight Martin Heidegger developed in Being and Time (2010). The conception assumes that the ontological truth of being’s becoming (being in the world, being becomes progressively uncovered and articulated) is mediated by human thinking and action.

Nassar juga menerbitkan pada tahun 1911 buku pertama dalam bahasa Arab tentang Zionisme, berjudul *Zionism: Its History, Objective and Importance* (Zionisme: Sejarah, Tujuan dan Kepentingannya), yang di dalamnya ia menggambarkan Zionisme sebagai gerakan kolonial pemukim yang berusaha menggusur bangsa Arab Palestin di Palestin (Beška 2014a).

19 Nassar also published in 1911 the first book in Arabic on Zionism, entitled Zionism: Its History, Objective and Importance, in which he described Zionism as a settler-colonial movement seeking to displace the Palestinian Arabs in Palestine (Beška 2014a).

20 Untuk kritikan terhadap karya Bracy, lihat Beška (2012).

20 For a critique of Bracy’s work, see Beška (2012).

Nama bersejarah itu merujuk kepada keseluruhan kawasan dataran tinggi timur lembah Sungai Jordan termasuk 'Amman, yang ketika itu merupakan sebahagian daripada sanjak Nablus.

21 The historic name applies to the entire area of the eastern plateau of the Jordan valley including ‘Amman, then part of the Nablus sanjak.

22 Falastin, 31 Januari 1912, hlm. 1.

22 Falastin, 31 January 1912, p. 1.

23 Yiannis Meimaris, ‘The Discovery of the Madaba Map: Mythology and Reality’, di: http://198.62.75.1/www1/ofm/mad/articles/MeimarisMap.html 24 Lihat juga Khalidi, W. (1988); Kasmieh (1992).

23 Yiannis Meimaris, ‘The Discovery of the Madaba Map: Mythology and Reality’, at: http://198.62.75.1/www1/ofm/mad/articles/MeimarisMap.html 24 See aso Khalidi, W. (1988); Kasmieh (1992).

Kepada surat ini, beliau menerima balasan daripada Theodor Herzl (Beška 2007).

25 To this letter, he received a reply from Theodor Herzl (Beška 2007).

26 Imad al-Din al-Isfahani, seorang penulis sejarah dan penasihat kepada Salahuddin, hadir dalam Pertempuran Hattin dan kempen berikutnya untuk mengusir tentera Salib dari Tanah Suci (al-Isfahani 1888).

26 Imad al-Din al-Isfahani, a chronicler and advisor to Saladin, was present at the Battle of Hittin and the subsequent campaign to expel the Crusaders from the Holy Land (al-Isfahani 1888).

27 Shukri al-‘Asali, ‘Kitab min Salah al-Din al-Ayyubi ila qa’id al-hamla al-Hawraniyya Sami Basha al-Faruqi’, al-Muqtabas, 5 December 1910, dipetik dalam Beška (2014b).

27 Shukri al-‘Asali, ‘Kitab min Salah al-Din al- Ayyubi ila qa’id al-hamla al-Hawraniyya Sami Basha al-Faruqi’, al-Muqtabas, 5 December 1910, cited in Beška (2014b).

28 Untuk perbincangan lanjut mengenai kepimpinan dan matlamat gerakan nasional Palestin pada zaman Mandat, lihat al-Hut (1981).

28 For further discussion on the leadership and goals of the Palestinian national movement during the Mandatory period, see al-Hut (1981).

29 Lihat, sebagai contoh, Azmi Beshara, ‘The Palestinian People is a Colonial Invention’, dalam Azmi Beshara on the existence of a Palestinian People, https://www.youtube.

29 See, for instance, Azmi Beshara, ‘The Palestinian People is a Colonial Invention’, in Azmi Beshara on the existence of a Palestinian People, https://www.youtube.

com/watch?v=EOqAGbpoDZc, dikirim pada 30 April 2009.

com/watch?v=EOqAGbpoDZc, posted 30 April 2009.

30 ‘Abd al-Hadi merupakan salah seorang ahli pengasas al-Fatat (Jam’iyat al-’Arabiyah al-Fatat, ‘Persatuan Arab Muda’) secara rahsia yang berpangkalan di Paris pada tahun 1909, sebuah pertubuhan nasionalis Arab yang menumpukan perhatian kepada autonomi dan perpaduan budaya serta pentadbiran Arab dalam sistem Uthmaniyyah. ‘Abd al-Hadi juga pernah berkhidmat sebagai setiausaha peribadi Amir Faisal di Persidangan Keamanan Paris pada tahun 1919.

30 ‘Abd al-Hadi had been a founding member of the 1909 Paris-based underground al-Fatat (Jam’iyat al-’Arabiyah al-Fatat, ‘the Young Arab Society’), an Arab nationalist organisation which was devoted to Arab cultural and administrative autonomy and unity within the Ottoman system. ‘Abd al-Hadi had also served as private secretary of Amir Faisal at the Paris Peace Conference of 1919.

31 Aryeh Dayan, ‘The Communists Who Saved the Jewish State’, Haaretz, 9

Mei 2006, http://www.haaretz.com/print-edition/features/the-communistswho- saved-the-jewish-state-1.187221

May 2006, http://www.haaretz.com/print-edition/features/the-communistswho- saved-the-jewish-state-1.187221

32 Diterbitkan dalam Warta Rasmi Israel, No. 1 pada 5 Iyar, 5708 (14 Mei 1948).

32 Published in the Israeli Official Gazette, No. 1 of the 5th Iyar, 5708 (14 May 1948).

Bab 10

Chapter 10

Ucapan yang disampaikan pada pertemuan Persekutuan Zionis Perancis, Paris, 28

1 A speech delivered at a meeting of the French Zionist Federation, Paris, 28

Mac 1914, dalam Litvinoff (1983, kertas 24: 115‒116).

March 1914, in Litvinoff (1983, paper 24: 115‒116).

2 Lihat protokol kenyataan Ruppin pada mesyuarat Jewish Agency Executive, 20

2 See protocol of Ruppin’s statement at the Jewish Agency Executive’s meeting, 20

Mei 1936 (dalam Heller 1984: 140).

May 1936 (in Heller 1984: 140).

3 Brian Klug, 'The Other Arthur Balfour "PROTECTOR OF THE JEWS"', 8

3 Brian Klug, ‘The Other Arthur Balfour “PROTECTOR OF THE JEWS”’, 8

Julai 2013, http://www.balfourproject.org/the-other-arthur-balfour-protectorof- the-jews/ 4 Dipetik oleh Ami Isseroff, ‘British Support for Jewish Restoration’, http://www.

July 2013, http://www.balfourproject.org/the-other-arthur-balfour-protectorof- the-jews/ 4 Cited by Ami Isseroff, ‘British Support for Jewish Restoration’, http://www.

mideastweb.org/britzion.htm; Masalha (1992, 1997, 2003).

5 J. N. Darby, Letters of J. N. Darby, Vol. 2 (London: G. Morrish, t.t.).

5 J. N. Darby, Letters of J. N. Darby, Vol. 2 (London: G. Morrish, n.d.).

6 Bilangan 32:1; Kejadian 31:25; Kejadian 37:25.

6 Numbers 32:1; Genesis 31:25; Genesis 37:25.

Dipetik oleh Ami Isseroff, ‘Sokongan British terhadap Pemulihan Yahudi’, http://www.

7 Cited by Ami Isseroff, ‘British Support for Jewish Restoration’, http://www.

Ini hanyalah sebuah URL (mideastweb.org/britzion.htm) dan tidak mengandungi teks Inggeris untuk diterjemahkan. Sila tampal teks sebenar yang ingin diterjemahkan ke dalam bahasa Melayu.

mideastweb.org/britzion.htm.

Ibid.

8 Ibid.

9 Seawal tahun 1821, Gereja Anglikan, melalui Church Missionary Society dan London Jews Society (lebih tepatnya, Society for Promoting Christianity among the Jews, yang ditubuhkan pada tahun 1808 untuk menukar agama orang Yahudi kepada Kristian), sedang mempertimbangkan penubuhan sebuah pos. London Jews Society menubuhkan stesen mubaligh Anglikan yang pertama dan tetap di Baitulmaqdis pada tahun 1833, dua tahun selepas krisis yang disebabkan oleh penawanan bandar itu oleh Muhammad ‘Ali. Pada tahun 1841, sebuah keuskupan Protestan di Baitulmaqdis ditubuhkan di bawah naungan bersama British dan Prusia.

9 As early as 1821 the Anglican Church, through its Church Missionary Society and the London Jews Society (more properly, the Society for Promoting Christianity among the Jews, founded in 1808 to convert the Jews to Christianity), was considering the establishment of a post. The London Jews Society established the first permanent Anglican mission station in Jerusalem in 1833, two years after the crisis caused by the capture of the city by Muhammad ‘Ali. In 1841, a Protestant bishopric in Jerusalem was established under joint British and Prussian auspices.

10 Minat Rusia terhadap Tanah Suci meningkat secara khusus selepas Perang Crimea, kerana Rusia memanfaatkan peluang tersebut untuk memajukan kepentingan politik Rusia melalui perlindungan kepentingan Ortodoks di dalam Empayar Uthmaniyyah.

10 Russian interest in the Holy Land increased particularly after the Crimean War, as Russia availed itself of the opportunity of furthering Russian political concerns through protection of Orthodox interests in the Ottoman Empire.

Ini disaksikan seawal tahun 1860 dengan permulaan pembinaan sebuah katedral Rusia dan sebuah kompleks besar penginapan, pejabat dan hospital untuk menjaga jemaah haji Rusia ke Baitulmaqdis.

This was witnessed as early 1860 with the commencement of the building of a Russian cathedral and of a vast complex of hostels, offices and hospitals for the care for Russian pilgrims to Jerusalem.

Pengaruh Jerman tercermin dalam pentadbiran Gereja Injil Jerman terhadap hospital diakones Jerman, Rumah Anak Yatim Protestan Syria, Hospital Kusta di koloni Jerman, dan Gereja Lutheran Sang Penebus.

11 German influence was reflected in the German Evangelical Church’s administration of the hospital of the German deaconesses, the Syrian Protestant Orphanage, the Leper Hospital in the German colony, and the Lutheran Church of the Redeemer.

12 Tidak mahu ketinggalan, misi Gereja Scotland turut ditubuhkan, yang, selain St Andrew's di Baitulmaqdis, menyediakan perkhidmatan perubatan dan pendidikan di beberapa pusat di Palestin.

12 Not to be outdone, the Church of Scotland mission was established, which, in addition to St Andrew’s in Jerusalem, provided medical and educational services in several centres in Palestine.

13 Puisi yang terkenal ini ditulis oleh Kipling pada tahun 1899.

13 This famous poem was written by Kipling in 1899.

14 Dipetik daripada Isseroff, ‘British Support for Jewish Restoration’.

14 Cited by Isseroff, ‘British Support for Jewish Restoration’.

15 Di sini Said menggunakan kata-kata Karl Marx: "mereka tidak dapat mewakili diri mereka sendiri; mereka mesti diwakili" sebagai epigraf kepada Orientalism.

15 Here Said uses Carl Marx’s adage: ‘they cannot represent themselves; they must be represented’ in an epigraph to Orientalism.

16 http://web.nli.org.il/sites/JPress/English/Pages/Palestine-Post.aspx 17 Dilaporkan dalam Haaretz, 4 April 1969.

16 http://web.nli.org.il/sites/JPress/English/Pages/Palestine-Post.aspx 17 Reported in Haaretz, 4 April 1969.

Wadi al-Hawarith juga ialah nama sebuah kampung Palestin yang dikosongkan penduduknya pada tahun 1948.

18 Wadi al-Hawarith was also the name of a Palestinian village depopulated in 1948.

19 sarjana Rabbi yang pandangannya dicatat dalam Mishnah.

19 Rabbinic sages whose views were recorded in the Mishnah.

20 sarjana Taurat Lisan Yahudi.

20 Jewish Oral Torah scholars.

21 Untuk perbincangan lanjut mengenai penciptaan bangsa Yahudi, lihat Masalha (2007)

21 For further discussion of the invention of the Jewish people, see Masalha (2007)

dan Sand (2009).

and Sand (2009).

22 Sebab utama lain di sebalik pengaruh bahasa Arab terhadap bahasa Ibrani moden termasuk: (1)

22 Other key reasons behind the influence of Arabic on modern Hebrew include: (1)

Sehingga penubuhan Israel pada tahun 1948, bahasa Arab dituturkan oleh majoriti besar rakyat di Palestin; (2) pada peringkat awal kebangkitan semula bahasa Ibrani, bahasa itu sangat memerlukan perkataan dan pola Semitik baharu, dan terpaksa bergantung kepada sebuah bahasa Semitik yang hidup seperti bahasa Arab, yang bagi bahasa Ibrani moden yang baru dicipta itu merupakan sumber yang kaya dan sedia ada untuk dieksploitasi; (3) bahasa Arab adalah yang paling dekat dengan bahasa Ibrani antara bahasa-bahasa Semitik (Shehadeh 1998: 62; Chomsky 1967: 217).

until the establishment of Israel in 1948 Arabic was spoken by the overwhelming majority of people in Palestine; (2) during the early stages of its revival Hebrew urgently needed new Semitic words and patterns and had to rely on a living Semitic language such as Arabic which the newly invented modern Hebrew found as a readily available rich resource to exploit; (3) Arabic is closest to Hebrew amongst the Semitic languages (Shehadeh 1998: 62; Chomsky 1967: 217).

23 Banyak kajian Israel telah memberi tumpuan kepada kelimpahan kata sifat Arab dalam slanga Ibrani Israel dan kepada kesan besar bahasa Arab terhadap bahasa Ibrani kolokial yang "tidak rasmi", tidak standard (Blanc 1954; Shehadeh 1998).

23 Much of Israeli research has focused on the abundance of Arabic adjectives in Israeli Hebrew slang and on the significant impact of Arabic on the ‘non-official’, non-standard, colloquial Hebrew (Blanc 1954; Shehadeh 1998).

24 Walau bagaimanapun, sebahagian perkataan tidak diterima umum. Sebagai contoh, perkataan Ben-Yehuda untuk 'tomato' ialah badora, iaitu versi Ibrani bagi bahasa Arab pasar Palestin bandora; Ben-Yehuda gagal memenangi pertempuran logistik ini dan hari ini penutur bahasa Ibrani Israel menggunakan perkataan 'agvania (Balint 2008) – daripada akar Ibrani 'agav yang bermaksud 'mencintai, menginginkan'. Ini juga mencerminkan (dan bersifat kasar) pengaruh Eropah.

24 However, some words did not catch on. For instance, Ben-Yehuda’s word for ‘tomato’ was badora, the Hebrew version of the Palestinian colloquial Arabic bandora; Ben-Yehuda failed to win this logistic battle and today Israeli Hebrew speakers use the word ‘agvania (Balint 2008) – from the Hebrew root ‘agav which means ‘to love, to desire’. This also reflects the European (and vulgar)

‘epal cinta’ (Itali: pomo d’oro; Perancis: pommes d’amour) bagi buah Aztec yang pertama kali dibawa ke Itali dari Amerika Selatan pada abad ke-16, dan yang kepadanya orang Eropah mengaitkan kuasa afrodisiak.

‘love apple’ (Italian: pomo d’oro; French: pommes d’amour) for the Aztec fruit which was first brought to Italy from South America in the 16th century and to which the Europeans attributed aphrodisiac powers.

25 Avishai Margalit, ‘The Myth of Jerusalem’, The New York Review of Books 38(21), 19 Disember 1991.

25 Avishai Margalit, ‘The Myth of Jerusalem’, The New York Review of Books 38(21), 19 December 1991.

26 Uri Davis, 'The Histadrut: Continuity and Change', kertas kerja yang dikemukakan kepada Jabatan Antarabangsa, Persekutuan Kesatuan Sekerja Norway, Januari 1999.

26 Uri Davis, ‘The Histadrut: Continuity and Change’, paper submitted to the International Department, Norwegian Trade Union Federation, January 1999.

27 Shamir bermaksud batu api. Talmud mengandungi mitos tentang Nabi Sulaiman yang menggunakan Shamir dalam pembinaan kuil pertama sebagai ganti alat pemotong.

27 Shamir means flint. The Talmud contains the myth of King Solomon using Shamir in the construction of the first temple in the place of cutting tools.

28 Don C. Benjamin, 'Stories and Stones: Archaeology and the Bible, an introduction with CD Rom', 2006, http://www.doncbenjamin.com/pav/docs/ archaeology_and_the_bible.pdf, nota 78, hlm. 254.

28 Don C. Benjamin, ‘Stories and Stones: Archaeology and the Bible, an introduction with CD Rom’, 2006, http://www.doncbenjamin.com/pav/docs/ archaeology_and_the_bible.pdf, note 78, p. 254.

29 Kira-kira satu perempat daripada semua nama geografi berasal daripada nama-nama Arab berdasarkan persamaan bunyi.

29 Approximately one-quarter of all geographical names were derived from the Arabic names on the basis of the similarity of sounds.

Dibangunkan pada tahun 1890, penempatan/bandar Zionis yang baharu iaitu Rehovot telah dinamakan sempena sebuah bandar Bible yang namanya hampir sama, Rehoboth, yang terletak di lokasi yang sama sekali berbeza di Padang Pasir Negev.

30 Founded in 1890, the new Zionist settlement/city of Rehovot was named after a biblical town of a similar name, Rehoboth, which stood at a completely different location in the Negev Desert.

31 Oren Yiftachel dalam Pendahuluan kepada Erased From Space and Consciousness karya Noga Kadman (2008), hlm. 8, dipetik dalam Manar Makhoul, ‘Un-erasing the Nakba:

31 Oren Yiftachel’s Introduction to Noga Kadman’s Erased From Space and Consciousness (2008), p. 8, cited in Manar Makhoul, ‘Un-erasing the Nakba:

Identiti Palestin di Israel sejak Intifada Pertama', 13 Mac 2013, http:// mondoweiss.net/2013/03/palestinian-identity-intifada/.

Palestinian Identity in Israel since the First Intifada’, 13 March 2013, http:// mondoweiss.net/2013/03/palestinian-identity-intifada/.

32 Jonathan Cook, ‘Israel’s Plan to Wipe Arabic Names off the Map’, The Electronic Intifada, 17 July 2009, http://electronicintifada.net/content/israels-plan-wipearabic- names-map/8351

Ibid.

33 Ibid.